How seriously should I take the lockdown orders from my county? How seriously should I consider the consequence of disregarding the orders? Is it a trivial matter? It is there any real sin at stake?

[First caveat:I am considering a mere disregard for the law — not appropriate challenges to the law. There are a number of appropriate challenges to a law. For instance, a lawsuit against the local authority on the grounds that the law in question is unconstitutional on equal protection for first amendment grounds would not be disregard of the law. Petitioning the local authority to revise the law would not be disregard.

[Second Caveat:There is a moral case to be made against the law on the economic cost. There could even be a case to be made that in some circumstances, disregard of the law is necessary to preserve life. The moral case would require a different analysis and presents different consideration.]

The easiest way out would be merely to say this is no big deal. And perhaps as an ultimate matter, the stakes are inconsequential and no one will be immediately hurt by disobedience. But that decision was not given to me to make. First, I am not tasked with the civil authority to make such a decision. Second, there is plain direction from Scripture on my duty to obey the law. So, I cannot merely say this is at most a “little sin” (I will come back to this point, below.)

Let us assume for the sake of argument that the lockdown orders are unfair, poorly conceived and poorly executed. What is my responsibility as a Christian?

As an American, ignoring leaders and laws I dislike seems like a fundamental right. “Don’t Tread on Me” is in the history of the country. To be submissive to authority sounds like weakness or foolishness.

There is also the innate human desire for autonomy. When we first come into this world, we come as tyrants demanding submission from all whom come near.

And so adhering to rules which I think are foolish or wrong makes me feel like a sucker. Why would I willingly surrender any authority to the petty tyrants who see fit to control my life?

And so, the wisest response seems to be to just disregard the rule when it seems overwhelming ridiculous.

In addition, when the rule sees ridiculous or unwarranted, the easiest understanding of the rule is that is simply too silly to be obeyed.

In the instance of the lockdown, the stakes are ostensibly life-and-death. Whether the rules instituted actually will help in that regard; and whether the threat is actually life and death (or at least sufficiently dangerous that extraordinary measures are needed). Thus, the concern is extreme; even if the means to protect against that concern are absurd.

Perhaps it will be learned that the lockdown regime was as effective as smoke was in protecting against the Black Plague.

So for argument’s sake let us stipulate that the rules are somewhere between non-effective to excessively restrictive. Perhaps the rules are brilliant, but the argument will be clearer if the rules are simply wrong.

And so, may I disregard laws which I think are foolish, ineffective, or annoying? My political instincts and education and the default positions of Americans (as is readily apparent from both sides of the aisle, depending upon the ruler and the law) is that I may and perhaps should disregard the dumb laws – or at least laws I dislike.

That is one side of the argument, but I don’t believe it can be supported from the Scripture.

In First Peter, the apostle begins a long discussion of submission in verse 13 of chapter two. The general rule is given in verse 13,

1 Peter 2:13–14 (ESV)

13 Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, 14 or to governors as sent by him to punish those who do evil and to praise those who do good.

The command is exceedingly clear: submit, put yourself in subjection to the authorities.

As Paul writes in Romans 13, all governmental authority has been instituted by God. Rom. 13:1. It is sufficient to observe that Peter and Paul both set down this rule with respect to a government which condemned both Peter and Paul to death:

Nero was emperor when St. Peter wrote. Christians were to obey even him, wicked tyrant as he was; for his power was given him from above, as the Lord himself had said of Pilate

And yes there is an exception to the law: the government has no right to make us sin. The example of Daniel continuing to pray even when the law forbade his prayers is the right example. Daniel prayed despite the law; and Daniel accepted the consequence of his disobedience.

The command is quite clear, and so is the rationale, “For the Lord’s sake.” There are two aspects of this rationale. First, our obedience to a governmental authority “for the Lord’s sake” is ultimately obedience to the Lord. This aspect is made plain in verse 16:

1 Peter 2:16 (ESV)

Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God.

Our obedience to the authority is not because we consider our primary allegiance to that authority: we are free people. But our freedom also makes us servants of God. Or as the NASB has it “bondslaves of God.” The Christian is absolutely bound to the direction of Christ. And thus, if the Lord has given a command, we have no discretion in the matter. [An issue in the lockdown order is whether the stay home orders conflict with a duty to corporate worship.]

This leads to the rationale for obedience found in Paul. As he explains in Roman, obedience to the authority is grounded on the proposition that God has instituted the authority.

Peter, however, adds an additional rationale: as a witness to the authorities and to the world.

In verse 15, Peter writes:

1 Peter 2:15 (ESV)

For this is the will of God, that by doing good you should put to silence the ignorance of foolish people.

Peter’s concern is for the public witness of the Christian. This is a thought that goes back to verse 12:

1 Peter 2:12 (ESV)

Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.

The “Lord’s sake” of verse 13 is the public demonstration that we willing lay down even our freedom for the sake of something more important, our testimony that our concern is God’s glory “on the day of visitation.”

The concept here is that by our obedience to human authority, we remove any ground that anyone could speak ill of our behavior.

Peter’s point is that Christians are called upon to be as obedient to the government as possible so as to remove any argument against Christ:

By submitting to government, Christians demonstrate that they are good citizens, not anarchists. Hence, they extinguish the criticisms of those who are ignorant and revile them. Such ignorance is not innocent but culpable, rooted in the foolishness of unbelievers.

Thomas R. Schreiner, 1, 2 Peter, Jude, vol. 37, The New American Commentary (Nashville: Broadman & Holman Publishers, 2003), 130. As Christians we are called upon to willingly set aside ground for disobedience to governing authorities because have a duty to remove any possible ground for anyone to speak ill of us.

Do I really want to violate an inconvenient law if the effect would be give anyone a reason to slander Christ?

If we Christians are hated, then we must not be hated because we have disobeyed the authorities. If we suffer, then let us suffer as a Christian for being a Christian:

1 Peter 4:14–15 (ESV)

14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you. 15 But let none of you suffer as a murderer or a thief or an evildoer or as a meddler.

To underscore and explain his point concerning obedience to authorities Peter sets out a series of examples. First, he speaks of slaves who are mistreated, even physically beaten for unjust cause:

1 Peter 2:18–20 (ESV)

18 Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. 19 For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. 20 For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God.

Notice how Peter describes the master: “unjust” (NASB, “unreasonable”). The suffering is “unjust”. The result is a “beating.” The cause of the beating is having done “good.” The slave did what was “good” and was beaten by an unjust master.

The slave is called upon to endure the beating in patience, “because this is a gracious thing in the sight of God.”

The second example given is Christ suffering unjustly. Christ did not revile when he was reviled (1 Peter 2:23). Rather, Christ turned the response over to God:

1 Peter 2:23 (ESV)

When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly.

In verse 21, Peter specifically says that Christ has given us an “example” which we are required to follow.

Peter then gives a third example, a wife being “submissive” to an unbelieving husband. The position of a woman in the ancient world was very difficult. Peter specifically mentions that she is to be submissive to her husband (the same command given to all and to slaves with their own masters) and do so without fear of “anything that is frightening.” (1 Peter 2:6). These are very hard words.

Why is the wife called upon to engage in such extraordinary conduct? To “win” her husband:

1 Peter 3:1 (ESV)

Likewise, wives, be subject to your own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives,

The demand being made upon Christians is extraordinary. It by nature unreasonable and at times even dangerous. Why would Christians lay aside their defense? For the Lord’s sake. We are called upon to suffer injustice so that none may have a cause to speak against our Lord.

Before going further, someone could say that bearing up under unjust or difficult orders is one thing, but dealing with silly or foolish orders is quite another. There are three responses to this. First, if we must maintain our submission even when being beaten for doing good. If we must do the greater thing, then we must do the lesser.

Second, this makes the bad testimony even worse: you are willing to disobey on the slightest cause. You have must have a very low regard for those in authority.

Thomas Brooks in his Precious Remedies for Satan’s Devices list as device number three of Satan, “extenuating and lessening the sin.” To bring us to sin, the Devil tells us the sin is a very small thing. He makes a number of points about small sins, such as the fruit in the garden may seem a very small sin; small sins lead to greater sins; a small hole can sink a great ship; many saints have suffered death rather than commit the smallest sin, such as just offering up a pinch of incense upon a pagan altar.

Speaking of refusing to follow because the law is so silly, “That it is sad to stand with God for a trifle.” If this thing is so small and insignificant, then it is especially foolish to refuse to obey. For instance, the lockdown does not require heroic acts; it is merely very inconvenient. And yes there are very serious economic issues for many people, but that is a different argument than the law is silly.

Two more that bear consideration: Your soul cannot stand the weight of guilt which is inherent in even the smallest sin. Nothing less the death of Christ was necessary to preserve you from the guilt of this “small sin”. If God were to set the full weight of this guilt upon your soul and you were to understand it aright, it would put you into a horror of madness.

Also, “there is more evil in the least sin than in the greatest affliction.” If it is a sin, then it is inherently worse than death itself.

And lest you think that perhaps I am seeing something new, the Venerable Bede in 7th Century England wrote:

This there is the praise which good men receive, when they act properly and obey the king’s servants, even when it means putting up with ignorance of unwise governors.

As he notes, there is no, but my governor is a fool exception to the rule.

In the Second Century, Justin writing to the Roman Emperor sought clemency for Christians. In his argument, Justin explained – based upon these propositions in Peter and Paul – that Christians were the best of citizens:

And more than all other men are we your helpers and allies in promoting peace, seeing that we hold this view, that it is alike impossible for the wicked, the covetous, the conspirator, and for the virtuous, to escape the notice of God, and that each man goes to everlasting punishment or salvation according to the value of his actions. For if all men knew this, no one would choose wickedness even for a little, knowing that he goes to the everlasting punishment of fire; but would by all means restrain himself, and adorn himself with virtue, that he might obtain the good gifts of God, and escape the punishments. For those who, on account of the laws and punishments you impose, endeavour to escape detection when they offend (and they offend, too, under the impression that it is quite possible to escape your detection, since you are but men), those persons, if they learned and were convinced that nothing, whether actually done or only intended, can escape the knowledge of God, would by all means live decently on account of the penalties threatened, as even you yourselves will admit. But you seem to fear lest all men become righteous, and you no longer have any to punish. Such would be the concern of public executioners, but not of good princes.

We Christians obey the laws because we are concerned the judgment of God – not the judgment of the king. You have nothing to fear from Christians, we are your best of servants.

The importance of obedience to the civil authorities – even bad civil authorities – as a means of testimony, and the willingness to accept the consequences for disobedience when to obey would be sin, was eloquently stated by Pastor Wang Yi of the Early Rain Church in China in a statement released after his imprisonment:

As a pastor, my firm belief in the gospel, my teaching, and my rebuking of all evil proceeds from Christ’s command in the gospel and from the unfathomable love of that glorious King. Every man’s life is extremely short, and God fervently commands the church to lead and call any man to repentance who is willing to repent. Christ is eager and willing to forgive all who turn from their sins. This is the goal of all the efforts of the church in China—to testify to the world about our Christ, to testify to the Middle Kingdom about the Kingdom of Heaven, to testify to earthly, momentary lives about heavenly, eternal life. This is also the pastoral calling that I have received.

For this reason, I accept and respect the fact that this Communist regime has been allowed by God to rule temporarily. As the Lord’s servant John Calvin said, wicked rulers are the judgment of God on a wicked people, the goal being to urge God’s people to repent and turn again toward Him. For this reason, I am joyfully willing to submit myself to their enforcement of the law as though submitting to the discipline and training of the Lord.

At the same time, I believe that this Communist regime’s persecution against the church is a greatly wicked, unlawful action. As a pastor of a Christian church, I must denounce this wickedness openly and severely. The calling that I have received requires me to use non-violent methods to disobey those human laws that disobey the Bible and God. My Savior Christ also requires me to joyfully bear all costs for disobeying wicked laws.

But this does not mean that my personal disobedience and the disobedience of the church is in any sense “fighting for rights” or political activism in the form of civil disobedience, because I do not have the intention of changing any institutions or laws of China. As a pastor, the only thing I care about is the disruption of man’s sinful nature by this faithful disobedience and the testimony it bears for the cross of Christ.

As a pastor, my disobedience is one part of the gospel commission. Christ’s great commission requires of us great disobedience. The goal of disobedience is not to change the world but to testify about another world.

When placed in the matrix of life of the apostles and martyrs, when measured against the life of men like Wang Yi, our rebellion against inconvenient orders seems terribly misplaced.

Just a thought about risks and costs and politics. It was known that a plague was always going to happen. Such things are unavoidable. Globalization made a rapid dissemination of a disease easy and cheap. But the costs of preparation are great and they have to be paid before the risks exists. Second, there is a tendency for things to never become as bad as they could. And no one wants to looked panicked and over-react. Preppers are roundly mocked for being, well, prepared.

But after the bad thing happens, the people who are injured can all complain about the lack of preparation.

If you’re politician, it makes sense to not prepare. (I’m not saying that it is wise, good, or morally acceptable; only that it makes sense if you’re a politician.)

If you prepare now for a future problem, you are spending current money on a currently non-existent problem. The problem may or may not come to pass in X years. The politician will probably be retired in X-1 years. Therefore, not preparing won’t hurt me.

In the present crisis, very few people are complaining about prior governors or presidents or mayors who failed to prepare. The complaints are directed to the current politicians, who are like the last child standing in musical chairs.

To illustrate this point further, consider this: The earth’s magnetic field is weakening. The magnetic poles may shift. When this shift takes place, it will cause enormous damage to our economy. People will die. It will cause problems quite beyond the current virus.

There are things which can be done to protect against this event. However, those actions will be extraordinarily expensive.

Since no one knows when the poles will shift, no one knows if the end of the world is close or a 1,000-years away. Thus, this real and unimaginably bad event is not being planned for right now. No country is undertaking the expense to protect against it, because it would be politically impossible to undertake the expense.

Or consider the San Andreas fault in California. There will be a massive earthquake some day — any day. In fact, in California we are constantly living under the threat that at any minute my house might collapse and the infrastructure be torn to pieces. Yet, how many people undertake the minimal steps to prepare?

People get ready every now and then – and then we forget where we put the extra water and our stored can goods go bad. It’s hard to keep up the intensity for some unspecified future event.

In Chapter 10, Kuyper considers the issue of governmental legitimacy. The question of legitimacy is of great importance in the matter of government. If a government is legitimate, then the population willing submits to the government and the government rightfully enacts and enforces law.

Most people never consider the basis for legitimacy; rather, we all just know that a government is legitimate or not. For example, in a monarchy, everyone knows that the child of the sovereign is the next sovereign. In a democracy, everyone knows that the winner of a popularity contest may enact law. In both cases, everyone knows that some random crank who declares himself sovereign – even with an elaborate ceremony – is just a crank and not a king.

Conversely, if everyone in a nation were to suddenly know that the leadership was illegitimate, the government would then be nothing other than bandits and tyrants.

How then does legitimacy come to be?

Kuyper considers and rejects three theories of legitimacy. First there the right of a conqueror. At the beginning, a conqueror’s power maintains as long as he is able to maintain sufficient military might to quell any opposition. However, after some time, the duration of rule itself becomes the legitimatizing basis of rule. The trouble here is moral: we don’t forgive a murderer because he murdered to rob and then was able to hold off anyone who attempted to prosecute him for his murder and robbery. Indeed, such a man would be considered peculiarly evil.

A second theory is the “social contract” model: whereby initially free people contract to form a government which has legitimate power based upon the concession of others. A primary trouble here is that such a claim is based upon a fiction: no such universal contractual decision has ever been undertaken by previously unruled individuals.

A third theory looks to spontaneous ordering: such spontaneous development theories appear more factual than the other theories: but this theory too appears as morally questionable. Kuyper raises two objections: (1) The theory cannot distinguish between a morally good and a morally bad order: cruelty and deceit or heroism and virtue could each lead to an actual government of some sort.

(2) Kuyper explains that such a theory is pantheistic: Rather than government be a determined act of God; authority would be something inherent in all that is. Thus, might would be right, because it is.

Having rejected these alternatives, Kuyper explains that what government does itself must be the result of a gracious act of God: not a peculiar saving grace, such as shown to the elect; but, a “common grace” to order the world in such a manner as to limit the effective scope of sin.

Thus, there is the effectuation of a government and the providential placement of a leader in position. Kuyper then explains the basis of legitimacy: if the leader and the populace both accede that God has created the structure, the structure is and all “are accountable to God for the things they know they have done for or against that authority.” Abraham Kuyper, Common Grace: God’s Gifts for a Fallen World: The Historical Section, ed. Jordan J. Ballor, Melvin Flikkema, and Stephen J. Grabill, trans. Nelson D. Kloosterman and Ed M. van der Maas, vol. 1, Abraham Kuyper Collected Works in Public Theology (Bellingham, WA: Lexham Press; Acton Institute, 2015), 95–96.

How then is this authority known? It can only come from God, because humans by nature have authority over nothing. The authority granted in Genesis 1 is granted by God: it is not inherent in the creature. God had the authority to grant or forbid the Adam to eat of trees in the Garden – and the authority over all other actions of Adam.

Not having even the least of authority, we certain have no authority by nature over one-another. Kuyper concedes that some sort of pre-Flood governmental authority must have arisen; but such authority would have existed without divine sanction.

But how doth this great apostle spend his time in prison? Not in publishing invectives against those, though the worst of men, who had laid him in; a piece of zeal which the holy sufferers of those times were little acquainted with: nor in politic councils, how he might wind himself out of his trouble, by sordid flattery of, or sinful compliance with, the great ones of the times. Some would have used any picklock to have opened a passage to their liberty, and not scrupled, so escape they might, whether they got out at the door or window: but this holy man was not so fond of liberty or life, as to purchase them at the least hazard to the gospel.

He knew too much of another world, to bid so high for the enjoying of this; and therefore he is fearless what his enemies can do with him, well knowing he was sure of going to heaven whether they would or not. No, the great care which lay upon him, was for the churches of Christ; as a faithful steward, he labours to set this house of God in order before his departure. We read of no despatches sent to court to procure his liberty; but many to the churches to help them to stand fast in the liberty wherewith Christ hath made them free.

There is no such way to be even with the devil and his instruments, for all their spite against us, as by doing what good we can wherever we are. The devil had as good have let Paul alone, for he no sooner comes into prison but he falls a preaching, at which the gates of Satan’s prison fly open, and poor sinners come forth. Happy for Onesimus that Paul was sent to gaol; God had an errand for Paul to do to him and others, which the devil never dreamed of.

William Gurnall and John Campbell, The Christian in Complete Armour (London: Thomas Tegg, 1845), 1.

Gurnall’s observations in The Christian in Complete Armour are echoed by Wang Yi’s statement released by his congregation, after his arrest by the Chinese Government:

My Declaration of Faithful Disobedience

On the basis of the teachings of the Bible and the mission of the gospel, I respect the authorities God has established in China. For God deposes kings and raises up kings. This is why I submit to the historical and institutional arrangements of God in China.

As a pastor of a Christian church, I have my own understanding and views, based on the Bible, about what righteous order and good government is. At the same time, I am filled with anger and disgust at the persecution of the church by this Communist regime, at the wickedness of their depriving people of the freedoms of religion and of conscience. But changing social and political institutions is not the mission I have been called to, and it is not the goal for which God has given his people the gospel.

For all hideous realities, unrighteous politics, and arbitrary laws manifest the cross of Jesus Christ, the only means by which every Chinese person must be saved. They also manifest the fact that true hope and a perfect society will never be found in the transformation of any earthly institution or culture but only in our sins being freely forgiven by Christ and in the hope of eternal life.

As a pastor, my firm belief in the gospel, my teaching, and my rebuking of all evil proceeds from Christ’s command in the gospel and from the unfathomable love of that glorious King. Every man’s life is extremely short, and God fervently commands the church to lead and call any man to repentance who is willing to repent. Christ is eager and willing to forgive all who turn from their sins. This is the goal of all the efforts of the church in China—to testify to the world about our Christ, to testify to the Middle Kingdom about the Kingdom of Heaven, to testify to earthly, momentary lives about heavenly, eternal life. This is also the pastoral calling that I have received.

For this reason, I accept and respect the fact that this Communist regime has been allowed by God to rule temporarily. As the Lord’s servant John Calvin said, wicked rulers are the judgment of God on a wicked people, the goal being to urge God’s people to repent and turn again toward Him. For this reason, I am joyfully willing to submit myself to their enforcement of the law as though submitting to the discipline and training of the Lord.

At the same time, I believe that this Communist regime’s persecution against the church is a greatly wicked, unlawful action. As a pastor of a Christian church, I must denounce this wickedness openly and severely. The calling that I have received requires me to use non-violent methods to disobey those human laws that disobey the Bible and God. My Savior Christ also requires me to joyfully bear all costs for disobeying wicked laws.

But this does not mean that my personal disobedience and the disobedience of the church is in any sense “fighting for rights” or political activism in the form of civil disobedience, because I do not have the intention of changing any institutions or laws of China. As a pastor, the only thing I care about is the disruption of man’s sinful nature by this faithful disobedience and the testimony it bears for the cross of Christ.

As a pastor, my disobedience is one part of the gospel commission. Christ’s great commission requires of us great disobedience. The goal of disobedience is not to change the world but to testify about another world.

For the mission of the church is only to be the church and not to become a part of any secular institution. From a negative perspective, the church must separate itself from the world and keep itself from being institutionalized by the world. From a positive perspective, all acts of the church are attempts to prove to the world the real existence of another world. The Bible teaches us that, in all matters relating to the gospel and human conscience, we must obey God and not men. For this reason, spiritual disobedience and bodily suffering are both ways we testify to another eternal world and to another glorious King.

This is why I am not interested in changing any political or legal institutions in China. I’m not even interested in the question of when the Communist regime’s policies persecuting the church will change. Regardless of which regime I live under now or in the future, as long as the secular government continues to persecute the church, violating human consciences that belong to God alone, I will continue my faithful disobedience. For the entire commission God has given me is to let more Chinese people know through my actions that the hope of humanity and society is only in the redemption of Christ, in the supernatural, gracious sovereignty of God.

If God decides to use the persecution of this Communist regime against the church to help more Chinese people to despair of their futures, to lead them through a wilderness of spiritual disillusionment and through this to make them know Jesus, if through this he continues disciplining and building up his church, then I am joyfully willing to submit to God’s plans, for his plans are always benevolent and good.

Precisely because none of my words and actions are directed toward seeking and hoping for societal and political transformation, I have no fear of any social or political power. For the Bible teaches us that God establishes governmental authorities in order to terrorize evildoers, not to terrorize doers of good. If believers in Jesus do no wrong then they should not be afraid of dark powers. Even though I am often weak, I firmly believe this is the promise of the gospel. It is what I’ve devoted all of my energy to. It is the good news that I am spreading throughout Chinese society.

I also understand that this happens to be the very reason why the Communist regime is filled with fear at a church that is no longer afraid of it.

If I am imprisoned for a long or short period of time, if I can help reduce the authorities’ fear of my faith and of my Savior, I am very joyfully willing to help them in this way. But I know that only when I renounce all the wickedness of this persecution against the church and use peaceful means to disobey, will I truly be able to help the souls of the authorities and law enforcement. I hope God uses me, by means of first losing my personal freedom, to tell those who have deprived me of my personal freedom that there is an authority higher than their authority, and that there is a freedom that they cannot restrain, a freedom that fills the church of the crucified and risen Jesus Christ.

Regardless of what crime the government charges me with, whatever filth they fling at me, as long as this charge is related to my faith, my writings, my comments, and my teachings, it is merely a lie and temptation of demons. I categorically deny it. I will serve my sentence, but I will not serve the law. I will be executed, but I will not plead guilty.

Moreover, I must point out that persecution against the Lord’s church and against all Chinese people who believe in Jesus Christ is the most wicked and the most horrendous evil of Chinese society. This is not only a sin against Christians. It is also a sin against all non-Christians. For the government is brutally and ruthlessly threatening them and hindering them from coming to Jesus. There is no greater wickedness in the world than this.

If this regime is one day overthrown by God, it will be for no other reason than God’s righteous punishment and revenge for this evil. For on earth, there has only ever been a thousand-year church. There has never been a thousand-year government. There is only eternal faith. There is no eternal power.

Those who lock me up will one day be locked up by angels. Those who interrogate me will finally be questioned and judged by Christ. When I think of this, the Lord fills me with a natural compassion and grief toward those who are attempting to and actively imprisoning me. Pray that the Lord would use me, that he would grant me patience and wisdom, that I might take the gospel to them.

Separate me from my wife and children, ruin my reputation, destroy my life and my family – the authorities are capable of doing all of these things. However, no one in this world can force me to renounce my faith; no one can make me change my life; and no one can raise me from the dead.

And so, respectable officers, stop committing evil. This is not for my benefit but rather for yours and your children’s. I plead earnestly with you to stay your hands, for why should you be willing to pay the price of eternal damnation in hell for the sake of a lowly sinner such as I?

Jesus is the Christ, son of the eternal, living God. He died for sinners and rose to life for us. He is my king and the king of the whole earth yesterday, today, and forever. I am his servant, and I am imprisoned because of this. I will resist in meekness those who resist God, and I will joyfully violate all laws that violate God’s laws.

1 Ah, the proud crown of the drunkards of Ephraim, and the fading flower of its glorious beauty, which is on the head of the rich valley of those overcome with wine!

2 Behold, the Lord has one who is mighty and strong; like a storm of hail, a destroying tempest, like a storm of mighty, overflowing waters, he casts down to the earth with his hand.

3 The proud crown of the drunkards of Ephraim will be trodden underfoot;

4 and the fading flower of its glorious beauty, which is on the head of the rich valley, will be like a first-ripe fig before the summer: when someone sees it, he swallows it as soon as it is in his hand.

5 In that day the LORD of hosts will be a crown of glory, and a diadem of beauty, to the remnant of his people,

6 and a spirit of justice to him who sits in judgment, and strength to those who turn back the battle at the gate.

7 These also reel with wine and stagger with strong drink; the priest and the prophet reel with strong drink, they are swallowed by wine, they stagger with strong drink, they reel in vision, they stumble in giving judgment.

8 For all tables are full of filthy vomit, with no space left.

Isa28.1-8

Gary Smith in the New American Commentary explains:

The prophet’s audience in Judah could learn several basic theological principles from this woe and salvation oracle. They would know that (a) God hates pride and incompetent leaders; (b) he punishes and removes proud and incompetent leaders; (c) people should glorify God (not any earthly place or political institution); and (d) God is a nation’s true source of strength and his justice provides true hope.

Science is a marvelous discipline. Sadly, the scourge of politics – actually legal and social control of others – is constantly degrading even physical science

There are two ways to get a scientific consensus. One is to present the data and the analysis in a manner that is so persuasive that everyone is convinced. The other way is to exclude or marginalize anyone who does not agree. This occurs so commonly now that it has become an accepted practice. The practice of science has become secondary to governments, NGOs, journals, and scientists who feel that the ends justify the means.

A few recent articles have made the point that political positions can function as religion: a totalizing story of sin and sacrifice which gives some sort of meaning to existence. First, there Ta Nehisi Coates with a theory of original sin:

What does the philosopher teach? His philosophy can be summed up in a passing phrase from “Between the World and Me”: “I… felt that the galaxy was playing with loaded dice.”

It’s a passing phrase, but a concept that suffuses his work. At a cosmic level, existence itself is slanted against the flourishing of black people. Chance is not really chance. We already know how history will unfold before it happens: black people will suffer because of white people. That’s what being black means. That’s what being white means.

It posits a classic orthodoxy through which all of human experience is explained — and through which all speech must be filtered. Its version of original sin is the power of some identity groups over others. To overcome this sin, you need first to confess, i.e., “check your privilege,” and subsequently live your life and order your thoughts in a way that keeps this sin at bay. The sin goes so deep into your psyche, especially if you are white or male or straight, that a profound conversion is required.

The story continues with the obligatory swipe at the Puritans, which demonstrates that most people know nothing more about Puritans that what they can kind of remember from The Scarlet Letter and what they heard about The Crucible — neither of which has anything to do with the Puritans in reality.

The term “woke,” for those who have managed to escape it, means being aware of racial, gender, and economic injustice. It is employed today either in mockery of the woke or in ironic reappropriation by the woke, and it is probably irrecoverable for serious use. But “woke” derives from “waking up” to how things are — and that ought to suggest that to commend wokeness is to invite people to participate in a mythical experience.

Go deeper into the cult, and the disciplines get more rigorous. Now white women must admit their role in oppressing women of color. This requires some of the groveling that white males must endure. But it offers the same benefit: a sense of forgiveness, and spiritual progress. Likewise black males must atone to women of color. All straights must bow down to gays. Even gays must make amends for their insensitivity to “trans” people. I am not sure to whom “trans” people of color must apologize. But give intellectuals time, and they’ll find someone. Or invent them.

With little work, I could find many more examples and certainly make a broader argument that all sides of political argument easily slide in a religious dimension — or that the arguments are informed by a story of fall, sin, punishment, sacrifice.

This is important to realize: just because a human being rejects some long-standing religious explanation does not mean that human beings change. The basic elements of fall-sin-punishment-sacrifice-possibly some escape/redemption are inherent in how we understand the world.

As a Christian, I would contend they are necessary for us our thinking. Paul argued for a hardwired, if you will explanation:

Romans 1:18–25 (ESV)

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. 19 For what can be known about God is plain to them, because God has shown it to them. 20 For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. 21 For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. 22 Claiming to be wise, they became fools, 23 and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.

24 Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, 25 because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.

When people speak about separation of religion and politics, particularly “legislating morality” as improper, they display a stupendous ignorance.

For example, why is it wrong to lie to get someone’s money? Well, that is fraud. Why is fraud wrong? Because it is lying? Why is lying wrong? The answer to that question is itself a moral proposition.

Morality is either a type of aesthetics or is based upon some sort of transcendent proposition: some morals may be more functional than others (everyone lying would soon destroy all commerce), but even caring about the effects is a moral decision.

The basic premises of Western law have a theological basis – a legislative morality: Consider this proposition:

God has ordained contracts of various kinds, Melanchthon wrote, to facilitate tate the sale, lease, or exchange of property, the procurement of labor and employment, and the lending of money and extension of credit.” God has called his political officials to promulgate general contract laws that prescribe “fair, equal, and equitable” agreements, that invalidate contracts based on fraud, duress, mistake, or coercion, and that proscribe contracts that are unconscionable, conscionable, immoral, or offensive to the public good. Melanchthon was content, for the most part, to state these general principles of contract law in categorical form. Occasionally he applied these general principles to specific cases. He condemned with particular vehemence loan contracts that obligated debtors to pay excessive rates of interest or entitled creditors to secure the loan with property whose value far exceeded the amount of the loan, unilateral labor and employment contracts that conditioned a master’s obligation to pay on full performance from the servant, and contracts of purchase and sale that were based on inequality of the exchange.

(From The Spiritual Chymist, William Spurstowe, 1666). This an interesting discussion as to what a Puritan would have thought the duty of politicians:Upon a Spring in a High Ground

The additional blessing which Achsah sought of Caleb her father was springs of water for her dry land, who gave her the upper and the nether springs. If the distinct recording of this particular Scripture Carry anything of importance with it, it is not that he gave her some portion of land that was well watered, As the low valleys for the most part art. And that he also gave such springs that by their high lying were apt to convey their stream to the enriching of other parts that stood in need of such help to make them fruitful.

Now what is it that can more commend a spring than a free diffusion of its waters and spreading of its moisture, not only to the grounds that are near, But to such as are at a distance from it; and what can more conduce onto this commodious usefulness then the Springs rise from some hill or place of ascent?

Another spring may haply serve to water some little spot I’ve ground, To benefit some private garden, but an upper spring will greatly advantage a large inheritance.

Such a late difference methinks there is in the moral wellsprings of grace and holiness as is between the natural, according to the diversity of subjects in which they are seated.

Grace and a poor man is as a nether spring, which is not less useful through a defective water let’s ruining capacity to make any large Communication of it in regard of the circumstances in which he stands. His wants, his paucity of friends, a the world takes of him, the slightings that poverty exposes most men unto, are all great obstacles to the eternal diffusions of his grace, though not to the intrinsical fulness of it. But Grace and a great person is like an upper spring, which may convey itself far and near, because of the many advantages which he has above others. His councils will sooner be hearkened onto, his reproofs will over-awe more, his conversation [manner of conduct, not just speech] Will win more, his example having the force of law.

So willing have many been to make greatness their pattern, as that they have imitated their infirmities. Dionysius’ courtiers affected to be purblind and jostle against one another that’s so they may be like their prince. Alexander’s followers would imitate him in their gesture, and go as if their shoulders were one higher than the other, because there was some inequality in his. Among the Persians, they were wont to highly esteem a long and narrow head because some of their kings’ heads of that figure.

Oh what pity is it then that the greatness in goodness should be ever out of conjunction together, or to be stars of different hemispheres, that are never seen shining at the same time? Yes, why should not those who are the highest among men affect also to be the best, that so they might bring a beauty and shine into the world, that they might allure others not only did the hold it, but also to imitate, by conforming themselves to their happy example?

It is the saying of Plutarch, that rare moralist, that God is angry with them that counterfeit his thunder and lightning; his scepter and his Trident; and his thunderbolts he would not have any meddle with: he loves not that any should imitate him an absolute dominion and sovereignty: but he delights to see them guarding for those amiable and cherishing beams of justice, goodness, and clemency. Without these things be conveyed down to others by those who have the reigns of power and government in their hands, though they look upon themselves as gods on earth, yet they are is unlike to the God of heaven as a blazing comment is to a bright and glorious sun, or deceitful glow worm to a heavenly star.

What low thought Solomon himself has of sovereignty when put into an ill hand, we may read in his book of the preacher, we’re he tells us that better is a poor and a wise child, then an old and foolish king who will not be instructed to manage his power and authority for the good of those that are under him.

It is wisdom that makes a man’s face to shine, most of all those that are in highest places. Good in them is most conspicuous, And both more applauded and imitated then in others. What evil can a king not forbid, whose wrath is as the roaring of a lion? What good can he not encourage, whose favor is as a cloud of the latter rain, which promises at a harvest of blessings.
I cannot but wonder at the great changes which this scripture reports to have been made by godly princess in the midst of a general apostasy, such as Asa, Jehoshaphat, Hezekiah, Josiah who purged the land from a spreading idolatry and restored sabbaths, and temple worship to their power and purity, who have bowed the heart of the people towards them like to the top of a fisher’s angling rod, this way or that as it pleases them.

Who but princes that had grace in their hearts, and power in their hands could have ever affected such things as might well seem to be insuperable difficulty? Oh that I could therefore suggest such considerations that might prevail with all whose conditions God has raised above others, to be accordingly instrumental in the doing of good to others that move in the lower sphere. Shall I say, God expects it from you? If I do, it is no other than what he himself has spoken, when he has said, He will get him up to the great man, four they have known the way of the Lord, and the judgment of their God.

Or shall I say, that God signally commands it from you above others? Is it not to you that he particularly calls, Be wise now O ye Kings, Be instructed ye judges of the earth, serve the Lord with fear and rejoice with trembling, kiss the Son lest he be angry and ye perish from the way.

Do you think that greatness does rather exempt from been obliged to obedience, or that you shall have a more favorable audit at the last day when every man must give an account of himself unto God? Be not deceived, God will require what you have done more from him about others, as he has for you about thousands, and will be on to you if you be found too light.

Your exultation in this life will serve only to make your casting down to be the more dismal in the other, and to confirm the truth of that proverb, that hell is paved with the corslets of noble men and the skulls of priests.

The prophet Amos begins with a denunciation of the rapine and ravage of the nations against their neighbors. The God of Israel sees what these foreign countries and kings have done and pronounces judgment against them. Thus, the God of Israel was not a local deity concerned with getting his share of the sacrifices (as such deities are), but was a universal king who acted against evil — whether or not those people acknowledged His rule.

Amos thus begins as a prophet concerned with international politics — but the politics are subservient to his theological concerns:

While Amos proclaimed a God of nations who was also a God of humanity, it would be misleading to give the impression that he was interested primarily in politics or even primarily in the principles of humanity as such. He was interested in these; but above them, explaining them and including them, he placed religion. He was concerned above all else with the character of God and with the divine will. If he referred to the political situations of his own nation or of other nations, it was only because he saw in these a field in which God himself was active, and in which God’s will must rule. If he denounced actions that we would regard as offenses against humanity, even when these actions were directed against an enemy nation, it was only because he had been thrilled with a new vision of God’s regard for man as man and had seen the divine importance of a right behavior of men toward each other. The question “Who is my neighbor?” in the great parable of Jesus is really anticipated in spirit by Amos with regard to nations. In a word, his message on this point was “Who is my (national) neighbor?” It is not an easy question for nations to answer.

For him it was religion that was fundamental, and it is abundantly clear that he regarded his whole message as a message of religion. He was not assuming the rôle of statesman or teacher of ethical culture, neither was he offering a gospel of humanity, although all these elements appear in his message; he was first and foremost a religious teacher. As such he demanded a hearing, and only as such has he a claim on us to-day.

It is true that in these ideas he was leading the way toward a much larger view of religion than the one current in his day. Indeed, the expansion of religion to include the affairs of everyday life—the everyday life of business and of politics—is still a novelty. Yet for Amos these were the fields in which religion must operate, and their religious character rested back upon the character and will of God.

To know God as Amos knew him—as a God of honor and equity—means to realize that men cannot be acceptable in the sight of this God unless they themselves possess and exercise the same principles of equity and of honor. This reflection of the life of God in every aspect of the lives of men was for Amos the only true religion, alongside which a religion that contented itself with formal worship, observance of sacred days and seasons, stated offerings, and attendance at the temple was a worthless substitute. Not that these things in themselves were wrong, but that they were not of the essence of man’s most vital acknowledgment of the true God.

Lindsay B. Longacre, Amos, Prophet of a New Order, ed. Henry H. Meyer, Life and Service Series (New York; Cincinnati: The Methodist Book Concern, 1921), 30–31.